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W. D. Lighthall
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Author: W. D. Lighthall
Language: English
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SECOND SERIES—1899-1900
VOLUME V SECTION II
SECOND SERIES—1899-1900 2
HOCHELAGANS AND MOHAWKS
For Sale by
J. Hope & Sons, Ottawa; The Copp-Clark Co., Toronto
Bernard Quaritch, London, England
1899
The exact origin and first history of the race whose energy so stunted the growth of early Canada and made
the cause of France in America impossible, have long been wrapped in mystery. In the days of the first white
settlements the Iroquois are found leagued as the Five Nations in their familiar territory from the Mohawk
River westward. Whence they came thither has always been a disputed question. The early Jesuits agreed that
they were an off-shoot of the Huron race whose strongholds were thickly sown on the eastern shore of Lake
Huron, but the Jesuits were not clear as to their course of migration from that region, it being merely remarked
that they had once possessed some settlements on the St. Lawrence below Montreal, with the apparent
inference that they had arrived at these by way of Lake Champlain. Later writers have drawn the same
inference from the mention made to Cartier by the Hochelagans of certain enemies from the south whose
name and direction had a likeness to later Iroquois conditions. Charlevoix was persuaded by persons who he
considered had sufficiently studied the subject that their seats before they left for the country of the Five
Nations were about Montreal. The late Horatio Hale[1] put the more recently current and widely accepted
form of this view as follows: "The clear and positive traditions of all the surviving tribes, Hurons, Iroquois
and Tuscaroras, point to the Lower St. Lawrence as the earliest known abode of their stock. Here the first
explorer, Cartier, found Indians of this stock at Hochelaga and Stadacona, now the sites of Montreal and
Quebec. Centuries before his time, according to the native tradition, the ancestors of the Huron-Iroquois
family had dwelt in this locality, or still further east and nearer to the river's mouth. As the numbers increased,
dissensions arose. The hive swarmed and band after band moved off to the west and south."
"Their first station on the south side of the lakes was at the mouth of the Oswego River.[2] Advancing to the
southeast, the emigrants struck the River Hudson" and thence the ocean. Most of them returned to the
Mohawk River, where the Huron speech was altered to Mohawk. In Iroquois tradition and in the constitution
of their League the Canienga (Mohawk) nation ranks as 'eldest brother' of the family. A comparison of the
dialects proves this tradition to be well founded. The Canienga language approaches nearest to the Huron, and
is undoubtedly the source from which all the other Iroquois dialects are derived. Cusick states positively that
the other families, as he styles them, of the Iroquois household, leaving the Mohawks in their original abode,
proceeded step by step to the westward. The Oneidas halted at their creek, the Onondagas at their mountain,
All these authors, it will be seen, together with every historian who has referred to the League,—treat of the
Five Nations as always having been one people. A very different view, based principally on archæology, has
however been recently accepted by at least several of the leading authorities on the subject,—the view that the
Iroquois League was a compound of two distinct peoples, the Mohawks, in the east, including the Oneidas;
and the Senecas, in the west, including the Onondagas and Cayugas. Rev. W.M. Beauchamp, of
Baldwinsville, the most thorough living student of the matter, first suggested a late date for the coming of the
Mohawks and formation of the League. He had noticed that the three Seneca dialects differed very greatly
from the two Mohawk, and that while the local relics of the former showed they had been long settled in their
country, those of the latter evidenced a very recent occupation. He had several battles with Hale on the
subject, the latter arguing chiefly from tradition and change of language. "The probability," writes Mr.
Beauchamp—privately to the writer—"is that a division took place at Lake Erie, or perhaps further west;
some passed on the north side and became the Neutrals and Hurons; the vanguard becoming the Mohawks or
Hochelagans, afterwards Mohawks and Oneidas. Part went far south, as the Tuscaroras and Cherokees, and a
more northern branch, the Andastes; part followed the south shore and became the Eries, Senecas and
Cayugas; part went to the east of Lake Ontario, removing and becoming the Onondagas, when the Huron war
began."
It is noticeable that the earliest accounts of the Five Nations speak of them as of two kinds—Mohawks and
"Sinnekes," or as termed by the French the Inferior and Superior Iroquois. For example Antony Van Corlear's
Journal, edited by Gen. James Grant Wilson, also certain of the New York documents. The most thorough
local student of early Mohawk town-sites, Mr. S.L. Frey, of Palatine Bridge, N.Y., supports Mr. Beauchamp
in his view of the late coming of the Mohawks into the Mohawk River Valley, where they have always been
settled in historic times. According to him, although these people changed their sites every 25 or 30 years
from failure of the wood supply and other causes, only four prehistoric sites have been discovered in that
district, all the others containing relics of European origin. Mr. Beauchamp believes even this number too
large. Both put forward the idea that the Mohawks were the ancient race of Hochelaga, whose town on the
island of Montreal was visited by Jacques Cartier in 1535, and had disappeared completely in 1608 when
Champlain founded Quebec. "What had become of these people?" writes Mr. Frey, in his pamphlet "The
Mohawks." "An overwhelming force of wandering Algonquins had destroyed their towns. To what new land
had they gone? I think we shall find them seated in the impregnable strongholds among the hills and in the
dense forests of the Mohawk Valley."
It is my privilege to take up their theory from the Montreal end and in the light of the local archæology of this
place and of early French historical lore, to supply links which seem to throw considerable light on the
problem.
The description given by Cartier of the picturesque palisaded town of Hochelaga, situated near the foot of
Mount Royal, surrounded by cornfields, has frequently been quoted. But other points of Cartier's narrative,
concerning the numbers and relations of the population, have scarcely been studied. Let us examine this phase
of it. During his first voyage in 1534, in the neighbourhood of Gaspé, he met on the water the first people
speaking the tongue of this race, a temporary fishing community of over 200 souls, men, women and children,
in some 40 canoes, under which they slept, having evidently no village there, but belonging, as afterwards is
stated, to Stadacona. He seized and carried to France two of them, who, when he returned next year, called the
place where they had been taken Honguédo, and said that the north shore, above Anticosti Island, was the
commencement of inhabited country which led to Canada (the Quebec region), Hochelaga, (Montreal) and
Below Stadacona, were four "peoples and settlements": Ajoasté, Starnatam, Tailla (on a mountain) and
Satadin or Stadin. Above Stadacona were Tekenouday (on a mountain) and Hochelay (Achelacy or
Hagouchouda)[3] which was in open country. Further up were Hochelaga and some settlements on the island
of Montreal, and various other places unobserved by Cartier, belonging to the same race; who according to a
later statement of the remnant of them, confirmed by archæology, had several "towns" on the island of
Montreal and inhabited "all the hills to the south and east."[4] The hills to be seen from Mount Royal to the
south are the northern slopes of the Adirondacks; while to the east are the lone volcanic eminences in the
plain, Montarville, Beloeil, Rougemont, Johnson, Yamaska, Shefford, Orford and the Green Mountains. All
these hills deserve search for Huron-Iroquois town-sites. The general sense of this paragraph includes an
implication also of settlements towards and on Lake Champlain, that is to say, when taken in connection with
the landscape. (My own dwelling overlooks this landscape.) At the same time let me say that perhaps due
inquiries might locate some of the sites of Ajoaste and the other villages in the Quebec district. In Cartier's
third voyage he refers obscurely, in treating of Montreal, to "the said town of Tutonaguy." This word, with
French pronunciation, appears to be the same as that still given by Mohawks to the Island,—Tiotiaké,
meaning "deep water beside shallow," that is to say, "below the Rapid." In the so-called Cabot map of 1544
the name Hochelaga is replaced by "Tutonaer," apparently from some map of Cartier's. It may be a
reproduction of some lost map of his. Lewis H. Morgan gives "Tiotiake" as "Do-de-a-ga." Another place
named by Cartier is Maisouna, to which the chief of Hochelay had been gone two days when the explorer
made his settlement a visit. On a map of Ortelius of 1556 quoted by Parkman this name appears to be given as
Muscova, a district placed on the right bank of the Richelieu River and opposite Hochelay, but possibly this is
a pure guess, though it is a likely one. It may perhaps be conjectured that Stadacona, Tailla and Tekenouday,
being on heights, were the oldest strongholds in their region.
All the country was covered with forests "except around the peoples, who cut it down to make their settlement
and tillage." At Stadacona he was shown five scalps of a race called Toudamans from the south, with whom
they were constantly at war, and who had killed about 200 of their people at Massacre Island, Bic, in a cave,
while they were on the way to Honguédo to fish. All these names must of course be given the old French
pronunciation.
Proceeding up the river near Hochelaga he found "a great number of dwellings along the shore" inhabited by
fisherfolk, as was the custom of the Huron-Iroquois in the summer season. The village called Hochelay was
situated about forty-five miles above Stadacona, at the Richelieu rapid, between which and Hochelaga, a
distance of about 135 miles, he mentions no village. This absence of settlements I attribute to the fact that the
intermediate Three Rivers region was an ancient special appurtenance of the Algonquins, with whom the
Hochelagans were to all appearance then on terms of friendly sufferance and trade, if not alliance. In later
days the same region was uninhabited, on account of Iroquois incursions by the River Richelieu and Lake
Champlain. In the islands at the head of Lake St. Peter, Cartier met five hunters who directed him to
On returning to Stadacona, Cartier, by talking with Donnaconna, learnt what showed this land of Saguenay so
much talked of by these people, to be undoubtedly the Huron country. "The straight and good and safest road
to it is by the Fleuve (St. Lawrence), to above Hochelaga and by the river which descends from the said
Saguenay and enters the said Fleuve (as we had seen); and thence it takes a month to reach." This is simply
the Ottawa route to Lake Huron used by the Jesuits in the next century. What they had seen was the Ottawa
River entering the St. Lawrence—from the top of Mount Royal, whence it is visible to-day. The name
Saguenay may possibly be Saginaw,—the old Saguenam, the "very deep bay on the west shore of Lake
Huron," of Charlevoix, (Book XI.) though it is not necessarily Saginaw Bay itself, as such names shift. "And
they gave to understand that in that country the people are clothed with clothes like us, and there are many
peoples in towns and good persons and that they have a great quantity of gold and of red copper. And they
told us that all the land from the said first river to Hochelagea and Saguenay is an island surrounded by
streams and the said great river (St. Lawrence); and that after passing Saguenay, said river (Ottawa) enters
two or three great lakes of water, very large; after which a fresh water sea is reached, whereof there is no
mention of having seen the end, as they have heard from those of the Saguenay; for they told us they had
never been there themselves." Yet later, in chapter XIX., it is stated that old Donnaconna assured them he had
been in the land of the Saguenay, where he related several impossible marvels, such as people of only one leg.
We may now draw some conclusions. Originally the population of the St. Lawrence valley seems to have
been occupied by Algonquins, as these people surrounded it on all sides. A question I would like to see
investigated is whether any of these built villages and grew corn here, as did some of the Algonquins of the
New England coast and those of Allumette Island on the Ottawa. This might explain some of the deserted
Indian clearings which the early Jesuits noted along the shore of the river, and of which Champlain, in 1611,
used one of about 60 acres at Place Royale, Montreal. Cartier, it is seen, expressly explains some of them to
be Huron-Iroquois clearings cultivated under his own observation. The known Algonquins of the immediate
region were all nomadic.
In 1534 we have, from below Stadacona (Quebec) to above Hochelaga (Montreal), and down the Richelieu
River to Lake Champlain, the valley in possession of a Huron-Iroquois race, dominated by Hochelaga, a town
of say 2,000 souls, judging from the Huron average and from Cartier's details. The descendants of the
Hochelagans in 1642 pointed out the spots where there were "several towns" on the island. Mr. Beauchamp
holds, with Parkman, Dawson and other writers, that "those who pointed out spots in 1642 were of an
Algonquin tribe, not descendants of the Mohawk Hochelagans, but locally their successors." But I cannot
accept this Algonquin theory, as their connection with the Hochelagans is too explicit and I shall give other
reasons further on. The savages, it is true, called the island by an Algonquin name; "the island where there
was a city or village,"[6] the Algonquin phrase for which was Minitik-Outen-Entagougiban, but these later
terms have small bearing. The site of one of the towns on the island is conjectured, from the finding of relics,
to have been at Longue Pointe, nine miles below Hochelaga; a village appears from Cartier's account of his
third voyage to have existed about the Lachine Rapids; and another was some miles below, probably at Point
St. Charles or the Little River at Verdun. Fourteen skeletons, buried after the Mohawk fashion, have been
discovered on the upper slope of Westmount, the southern ridge of Mount Royal, about a mile from
Hochelaga and not far from an old Indian well, indicating possibly the proximity of another pre-historic
town-site of the race, and at any rate a burying ground. The identification and excavations were made by the
writer. If, however, the southern enemies, called Toudamans, five of whose scalps were shown Cartier at
Stadacona, were, as one conjecture has it, Tonontouans or Senecas, the Iroquois identity theory must be
varied, but it is much more likely the Toudamans were the Etchemins. At any rate it seems clear that the
Hochelagan race came down the St. Lawrence as a spur (probably an adventurous fishing party) from the
great Huron-Iroquois centre about Lake Huron[7]; for that their advent had been recent appears from the
fewness of sites discovered, from the smallness of the population, considering the richness of the country, and
especially from the fact that the Huron, and the Seneca, and their own tongues were still mutually
comprehensible, notwithstanding the rapid changes of Indian dialects. Everything considered, their coming
might perhaps be placed about 1450, which could give time for the settlements on Lake Champlain, unearthed
by Dr. D.S. Kellogg and others and rendered probable by their pottery and other evidence as being
Huron-Iroquois.[8] Cartier, as we have seen, described the Hochelagan towns along the river.
The likeness of the names Tekenouday and Ajoasté to that of the Huron town Tekenonkiaye, and the
Andastean Andoasté, shows how close was the relationship. Nevertheless the Hochelagans were quite cut off
from the Hurons, whose country as we have found, some of them point to and describe to Cartier as inhabited
by evil men. As the Stadacona people, more distant, independently refer to them as good, no war could have
been then proceeding with them.
In 1540 when Roberval came—and down to 1543—the conditions were still unchanged. What of the events
between this date and the coming of Champlain in 1605? This period can be filled up to some extent.
About 1560 the Hurons came down, conquered the Hochelagans and their subject peoples and destroyed
Hochelaga. I reach this date as follows: In 1646 (Relation of 1646, p. 34) Père Lalemant reports that "under
the Algonquin name" the French included "a diversity of small peoples," one of which was named the
Onontchataronons or "the tribe of Iroquet," "whose ancestors formerly inhabited the island of Montreal," and
one of their old men "aged say eighty years" said "my mother told me that in her youth the Hurons drove us
from this island." (1646, p. 40.) This makes it clear that the inroad was Huron. Note that this man of eighty
years does not mention having himself lived on the island; and also the addition "in her youth." This fact
brings us back to before 1566. But in 1642, another "old man" states that his "grandfathers" had lived there.
Note that he does not say his parents nor himself. These two statements, I think, reasoning from the average
ages of old men, carry us back to about 1550-60. Champlain, in 1622, notes a remark of two Iroquois that the
war with the Hurons was then "more than fifty years" old. The Huron inroad could not likely have occurred
for several years after 1542, for so serious an incursion would have taken some years to grow to such a point
out of profound peace. 1550 would therefore appear a little early. The facts demonstrate incidentally a period
Charlevoix, Histoire de la Nouvelle France, end of Bk. V., after describing the first mass at Ville Marie, in
1642, says: "The evening of the same day M. de Maisonneuve desired to visit the Mountain which gave the
island its name, and two old Indians who accompanied him thither, having led him to the top, told him they
were of the tribe who had formerly inhabited this country." "We were," they added, "very numerous and all
the hills (collines) which you see to the south and east, were peopled. The Hurons drove thence our ancestors,
of whom a part took refuge among the Abénakis, others withdrew into the Iroquois cantons, a few remained
with our conquerors." They promised Maisonneuve to do all they could to bring back their people, "but
apparently could not succeed in reassembling the fragments of this dispersed tribe, which doubtless is that of
the Iroquois of which I have spoken in my Journal."
A proof that this people of Iroquet were not originally Algonquins is that by their own testimony they had
cultivated the ground, one of them actually took up a handful of the soil and called attention to its goodness;
and they also directly connected themselves in a positive manner with the Hochelagans by the dates and
circumstances indicated in their remarks as above interpreted. The use of the term "Algonquin" concerning
them is very ambiguous and as they were merged among Algonquin tribes they were no doubt accustomed to
use that language. Their Huron-Iroquois name, the fact that they were put forward to interpret to the Iroquois
in Champlain's first excursion; and that a portion of them had joined the Iroquois, another portion the Hurons,
and the rest remained a little band by themselves, seem to add convincingly to the proof that they were not
true Algonquins. Their two names "Onontchataronons" and "Iroquet" are Iroquois. The ending "Onons"
(Onwe) means "men" and is not properly part of the name. Charlevoix thought them Hurons, from their name.
They were a very small band and, while mentioned several times in the Jesuit Relations, had disappeared by
the end of the seventeenth century from active history. It was doubtless impossible for a remnant so placed to
maintain themselves against the great Iroquois war parties.
A minor question to suggest itself is whether there is any connection between the names "Iroquet" and
"Iroquois". Were they originally forms of the same word? Or were they two related names of divisions of a
people? Certainly two closely related peoples have these closely similar names. They were as clearly used as
names of distinct tribes however, in the seventeenth century. The derivation of "Iroquois" given by Charlevoix
from "hiro"—"I have spoken" does not seem at all likely; but the analogy of the first syllables of the names
Er-ié, Hur-ons, Hir-oquois, Ir-oquet and Cherokee may have something in it.
The Iroquets or Hochelagans attributed their great disaster,—the destruction of their towns and dispossession
of their island,—to the Hurons, but Charlevoix[9] records an Algonquin victory over them which seems to
have preceded, and contributed to, that event, though the lateness of Charlevoix renders the story not so
reliable in detail as the personal recollections of the Iroquets above given: His story[10] given "on the
authority of those most versed in the old history of the country", proceeds as follows: "Some Algonquins were
at war with the Onontcharonnons better known under the name of Tribe of Iroquet, and whose former
residence was, it is said, in the Island of Montreal. The name they bear proclaims, they were of Huron speech;
nevertheless it is claimed that it was the Hurons who drove them from their ancient country, and who in part
destroyed them. However that may be, they were at the time I speak of, at war with the Algonquins, who, to
finish this war at one stroke, thought of a stratagem, which succeeded". This stratagem was an ambush placed
on both sides of the River Bécancour near Three Rivers, with some pretended fishermen out in canoes as
decoys. The Iroquets attacked and pursued the fishermen, but in the moment of victory, a hail of arrows issued
Charlevoix[11] gives, as well supported, the story of the origin of the war between the Iroquois and
Algonquins. "The Iroquois had made with them a sort of alliance very useful to both." They gave grain for
game and armed aid, and thus both lived long on good terms. At last a disagreement rose in a joint party of 12
young hunters, on account of the Iroquois succeeding while the Algonquins failed in the chase. The
Algonquins, therefore, maliciously tomahawked the Iroquois in their sleep. Thence arose the war.
In 1608, according to Ferland[12] based evidently upon the statement of Champlain, the remnant of the
Hochelagans left in Canada occupied the triangle above Montreal now bounded by Vandreuil, Kingston and
Ottawa. This perhaps indicates it as the upper part of their former territory. Sanson's map places them at about
the same part of the Ottawa in the middle of the seventeenth century and identifies them with La Petite
Nation, giving them as "Onontcharonons ou La Petite Nation". That remnant accompanied Champlain against
the Iroquois, being of course under the influence of their masters the Hurons and Algonquins. Doubtless their
blood is presently represented among the Huron and Algonquin mission Indians of Oka, Lorette, Petite
Nation, etc., and perhaps among those of Caughnawaga and to some extent, greater or less, among the Six
Nations proper.
From the foregoing outline of their history, it does not appear as if the Hochelagans were exactly the
Mohawks proper. It seems more likely that by 1560, settlements, at first mere fishing-parties, then
fishing-villages, and later more developed strongholds with agriculture, had already been made on Lake
Champlain by independent offshoots of the Hochelagan communities, of perhaps some generations standing,
and not unlikely by arrangement with the Algonquins of the Lake similar to the understanding on the river St.
Lawrence, as peace and travel appear to have existed there. The bonds of confederacy between village and
village were always shifting and loose among these races until the Great League. To their Lake Champlain
cousins the Hochelagans would naturally fly for refuge in the day of defeat, for there was no other direction
suitable for their retreat. The Hurons and Algonquins carried on the war against the fused peoples, down into
Lake Champlain. When, after more than fifty years of the struggle, Champlain goes down to that Lake in
1609, he finds there the clearings from which they have been driven, and marks their cabins on his map of the
southeast shore. This testimony is confirmed by that of archæology showing their movement at the same
period into the Mohawk Valley. Doubtless their grandchildren among the Iroquois, like their grandchildren
among the Algonquins, remembered perfectly well the fact of their Huron and Algonquin wrongs, and led
many a war party back to scenes known to them through tradition, and which it was their ambition to recover.
It seems then to be the fact that the Mohawks proper, or some of their villages, while perhaps not exactly
Hochelagans, were part of the kindred peoples recently sprung from and dominated by them and were driven
out at the same time. The two peoples—Mohawks and Iroquets—had no great time before, if not at the time
of Cartier's arrival—been one race living together in the St. Lawrence valley: In the territory just west of the
Mohawk valley, they found the "Senecas" as the Onondagas, Cayugas and Senecas together were at first
called, and soon, through the genius of the Mohawk Hiawatha, they formed with them the famous League, in
the face of the common enemy. By that time the Oneidas had become separated from the Mohawks. These
indications place the date of the League very near 1600. The studies of Dr. Kellogg of Plattsburgh on the New
York side of Lake Champlain and of others on the Vermont shore, who have discovered several Mohawk sites
on that side of the lake may be expected to supply a link of much interest on the whole question, from the
comparison of pottery and pipes. On the whole the Hochelagan facts throw much light both forward on the
history of the Iroquois and backwards on that of the Huron stock. Interpreted as above, they afford a meagre
but connected story through a period hitherto lost in darkness, and perhaps a ray by which further links may
still be discovered through continued archæological investigation.
FOOTNOTES:
[1] "Iroquois Book of Rites," p. 10.
[3] The latter I conjecture not to be the real name of the place but that the Stadacona people had referred to
Hochelay as "Agojuda" or wicked. The chief of Hochelay on one occasion warned Cartier of plots at
Stadacona, and there appears to have been some antagonism between the places. The Hochelay people seem
to have been Hochelagans proper not Stadacona Hochelagans. Hochelay-aga could mean "people of
Hochelay."
[5] Similar armour, though highly elaborated, is to be seen in the suits of Japanese warriors, made of cords
and lacquered wood woven together.
[7] Two of the Huron nations settled in Canada West about 1400; another about 1590; the fourth in 1610. See
Relations,—W.M. Beauchamp.
[8] Dr. Kellogg, whose collection is very large and his studies valuable, writes me as follows: "In 1886 Mr.
Frey sent me a little box of Indian pottery from his vicinity (the Mohawk Valley). It contained chiefly edge
pieces of jars, whose ornamentation outside near the top was in lines, and nearly every one of these pieces
also had the deep finger nail indentation. I spread these out on a board. Many had also the small circle
ornamentation, made perhaps by the end of a hollow bone. This pottery I have always called Iroquois. At two
sites near Plattsburg this type prevails. But otherwise whenever we have found this type we have looked on it
curiously. It is not the type prevailing here. The type here has ornamentations consisting of dots and dotted
lines, dots in lines, scallop stamps, etc. These dots on a single jar are hundreds and perhaps thousands in
number. Even in Vermont the Iroquois type is abundant. This confirms what Champlain's Indian friends told
FOOTNOTES: 11
The Project Gutenberg eBook of Hochelagans and Mohawks, by W. D. Lighthall
him about the country around the mountains in the east (i.e. in Vermont) being occupied by their enemies....
The pottery here indicates a much closer relation with that at Hochelaga than with that at Palatine Bridge
(Mohawk Valley, N.Y.)."
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